1/8. The Ṣanʿāʾ palimpsest is known as the only evidence of a different version of the Qur’an, hidden in its parchment. Despite its current fragmentary condition, we are now sure that it was at first a codex/mushaf, showing similarities with the so-called “Companions’codices”
2/8. The Ṣanʿāʾ palimpsest consists of not 1 but 2 Qurʾān texts that were sequentially copied onto the same material. The primary text - with the variants - was erased but the ink remains enough visible for it to be deciphered. The secondary text agrees with the canonical Qurʾān
3/8. At present, 80 leaves are identified, that is almost half of the complete Qur’anic text. The leaves, dispersed in different sets and places, are almost all isolated. However, they still display evidence that they were originally assembled into quires
4/8. The quire is the basic component of the codex. It’s made of a regular number of sheets piled on top of each other in the same way (following the parchment’s sides) and folded in 2. After long efforts to identify the parchment’s sides, I was able to reconstruct the quires.
5/8. Reconstructing the quires however does not only prove that the Ṣanʿāʾ palimpsest was at first a codex, it also gives us new light about its text’s original structure, and especially about its particular order of the sūras
6/8. We have been able to restore several sequences of sūras (some are more hypothetical because many leaves are missing within a quire). They show similarities or convergences with Ibn Masʿūd and Ubayy’s codices, but also sequences in line with the ʿUthmanic text (like Q.10>11).
7/8. To conclude, the Ṣanʿāʾ palimpsest reveals that the Companions’ codices may have continued to be used in the first centuries, possibly with locally-specific variations. Further research on manuscripts, from Ṣanʿāʾ and elsewhere, will tell more about these local traditions.
8/8. The whole demonstration is available in my article published in JNES.
1/6. In 1895, Mrs Lewis purchased a rare manuscript in Suez. It was a palimpsest: a Christian Arabic text from the 9th or 10th CE, written on recycled parchment leaves with remnants of several different texts. Among them, old Qur’ān leaves…
2/6. In 1914, she and Mingana published a short study with the very attractive title: "Leaves from Three Ancient Qurans, possibly pre-‘Othmanic". But the 1st World War started, and the manuscript – which was then exhibited in Leipzig - disappeared until 1936…
3/6. It entered the collection of Cambridge University, and is still there today (MS Or.1287). Coincidentally, in 1936, Mingana was in Leiden and purchased half a sheet of the same manuscript for the Birmingham collection. And 2 other fragments were in Beuron’s Abbaye in Germany.
My research project the Qur’ān attributed to the caliph ‘Uthmān ended last month. I think I’ve accomplished a lot during this last year, in accessing all of the dispersed fragments of this manuscript. But so much remains to be discovered about its fascinating history…
I examinated a total of 942 leaves, dispersed in Paris, Gotha, Cairo, Istanbul and Detroit.. That's many materials for me, used to work on fragments of dozen of folios! And actually, Codex Amrensis 22 is not one but two manuscripts, mixed together at one moment of their history!
1/5. The Codex Topkapı Sarayı Medine nr.1 could be the Qur’ān attributed to Caliph ‘Uthmān, once kept in the Mosque of Medina, next to the Tomb of the Prophet. This and other Qur’āns and objects were removed by the Ottoman troups during the 1st World War and sent to Istanbul.
2/5. This issue had a great impact. In 1918, the King of Hijaz asked for its restitution. The Qur’ān of ‘Uthmān even appeared in the Treaty of Versailles: France and Great Britain suspected Germany to have it and asked for its restitution. But Germany denied this claim.
3/5. In 1920, the Foreign Office concluded “The Turks must have it…[they are maybe] unable to recover it", and the case was closed. In 1920-30’s, the German scholar, G. Bergsträsser, visited the collection of Topkapi and photographed 2 mss with shelfmark Kodex Medina 1a and 1b.
One of the most beautiful decorative forms of Eastern Kufic is the so-called Qarmathian Qur’ān, a huge multi-volume manuscript on paper, probably written in the 12th CE, in eastern Iran. The leaves (around 2200 originally) are today dispersed in many collections and libraries.
Safadi gave 2 explanations for the origin of the term Qarmathian : 1/. Linguistic derivation from the Arabic word qarmaṭa meaning to make the letter finer and to write the ligatures closer together. 2/. Possible relationship to the Qarmathians (al-Qarāmiṭa), the Shīa movement.
The illustrations (from right to left) are from the Aga Khan Collection (AKM256) and Freer Gallery of Art and Arthur M. Sackler Gallery (S1986.65a-b)
Thread. Parchment, papyrus, paper : which materials for ancient Qur’ān manuscripts?
1/11. The writing material is the 1st basic component of a codex.. And a very significant feature for shedding light on the history of the Qur’ān but also on the history of writing technology.
2/11. One of the most ancient writing materials, inherited from Antiquity, is of course papyrus. But already in the 4th CE, papyrus isn’t anymore the most suitable material for producing books, as its physi-cal properties aren’t well adapted to the codex’s shape.
3/11. Yet papyrus has been used for Arabic literary codices. Fragments of traditions, grammatical or poetical texts, from the 8th to the mid. 10th CE, are still existent today. The oldest dated codex on papyrus is from 229/844. What about the writing of the Qur’ān on papyrus?
1/10. This Qur’ān is the 1st edited volume of the Serie Documenta Coranica. In the early 19th, groups of leaves, kept in the 'Amr mosque in Fustat, were collected by French scholars and antiquities dealers. The ms is now scattered in several collections.
2/10. In total, there are 75 leaves (about 20% of the Qur’ān). Their preservation actually could be partly explained with codicology. On 2 occasions, groups of 4 quires (each with 8 leaves) were collected together. Probably because these were still stitched together.
3/10. CA1 is a medium-size volume, different from the early Qur’āns as the Birmingham one. Actually, CA1 is exactly half (in height) of a standard Professional Hijazi or early Kufi volume. As I see it, that could explain its horizontal orientation: